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RIGHTS OF PRISONERS IN SO CALLED ISLAMIC REPUBLIC OF PAKISTAN, WHICH IS NEITHER ISLAMIC, NOR REPUBLIC, UNFORTUNATELY!

It goes without saying that Islam caters for the physical and the psychological fitness of prisoners. In Islam, prisoners, like all other members of society, have their rights. They should be treated with care and get the due educational and religious courses that help them improve psychologically and be good citizens after they get out of the prison. While in prison, they are not to be tortured or the like.

Focusing more on this issue, here is the fatwa issued by Sheikh Muhammad Saleh Al-Munajjid, a prominent Saudi Muslim scholar and lecturer: “Islam pays great attention to the matter of prisons and the circumstances of prisoners. It is rare to find anything similar to this in any place or time. The jurists discussed in their books the rulings pertaining to prisoners, their circumstances and how they should be treated. This concern stems from the Islamic concern for the protection of man and respect for his humanity.

To make the matter easier to understand and to make the rulings more clear, the scholars divided the subject-matter into two parts: the rulings pertaining to the personal health of prisoners, and the rulings pertaining to health care in the place that is used as a prison.

Rulings pertaining to the personal health of prisoners

1.The jurists discussed the matter of imprisoning a person who is sick in the first place. Do the authorities have the right to imprison a sick person? The answer is that this is a matter of ijtihad (legal reasoning), and the final decision rests with the judge who must weigh up the reason why this person is to be imprisoned, the seriousness of his disease, and the possibility of taking care of him in jail.

If sufficient health care is available for this sick person in prison, and he is not suffering a serious illness that could kill him if he is detained, it is permissible to imprison him. If such care is not available, the judge may hand him over to someone who can treat him and guard him, without releasing him completely, until it is possible to imprison him again.

2.If a prisoner becomes sick while in jail and it is possible to treat him there, then he must be treated without bringing him out. Doctors and servants should not be prevented from going in to see him, treat him and serve him. If lack of treatment leads to his death, criminal charges are to be laid against those who were the cause of that, and they are to be punished.

The Prophet (SallAllahu ‘alaihi wa Sallam) passed by a prisoner who was in chains, and he called out, “O Muhammad, O Muhammad!” He came to him and said, “What is the matter?” He said, “I am hungry, feed me. I am thirsty, give me water.” The Prophet (SallAllahu ‘alaihi wa Sallam) commanded that his needs should be met. (Narrated by Muslim).

And no doubt medical treatment is what the sick person needs. But if it is not possible to treat him inside the prison, he must be taken out to a place where it is possible to treat him, under the supervision of the jail or whoever is delegated to the task of watching and guarding him.

With regard to these rulings, the jurists do not differentiate between physical illness and psychological illness (true psychological illness, that is, as opposed to the made-up psychological illness or the regular psychological illness which many lawyers use as a means of getting criminals let off).

Hence the jurists (Rahimullahu ‘alaihim) stated that it is not permissible to lock the door on the prisoner—so long as there is the certainty that he will not run away—or to put him in a dark room, or to harm him in any way or to do anything that will make him terrified. His relatives should not be prevented from visiting him, because this will have an effect on his health and psychology.

3.It is prescribed for the authorities or their representative to set up a special medical wing in the prison to take care of the prisoners’ health needs. This will spare them the need to take them out to public hospitals and expose them to possible insult and humiliation.

4.Prisoners should be allowed to see their spouses and to have intimate relations with them, if there is a suitable place for that in the jail, as a protection for them and their spouses.

5.The jurists stated that it is obligatory to enable prisoners to do ablution and purify themselves, which is undoubtedly an important protective precaution against sickness.

Rulings pertaining to health care in the prison

The place that is used as a prison should be spacious, clean, well-ventilated, lit by natural sunlight, and furnished with the necessary facilities such as washrooms, etc. It is not permissible to gather such a large number of prisoners in one place that they will not be able to do ablution and pray.

Prohibitions in disciplining or dealing with prisoners

1.Mutilating. It is not permitted to punish a prisoner by cutting off any part of his body or breaking any of his bones. The Prophet (peace and blessings be upon him) forbade mutilation of prisoners of war and said, “Do not mutilate.” (Narrated by Muslim).

2.Hitting the face, et cetera. This is prohibited because of the humiliation involved. By the same token, it is not permitted to put chains on prisoners’ necks or to lay them on the ground to whip them, even if this is the hadd (Islamic punishment) prescribed for them, because this involves humiliation and harms their health and bodies.

3.Punishment by fire, strangulation or holding a prisoner’s head under water. The exception is in cases of qisaas (retaliation) and where the punishment needs to fit the crime. For example, if a person has committed aggression against another by burning him, it is permissible to exact retribution against him in the same manner.

4.Starving prisoners or exposing them to cold, or feeding them harmful things, or preventing them from wearing clothes. If a prisoner dies because of such things, his jailer may be executed in retribution qisaas or be required to pay diyah (blood money).

5.Removing prisoners’ clothing. This is prohibited because it uncovers their `awrah (private parts) and exposes them to physical and psychological illness.

6.Preventing them from relieving themselves, doing ablution and praying. It is obvious that this is harmful to the prisoners’ health. Examples of Muslims’ concern for prisoners The Hadith mentioned above shows how the Prophet (SallAllahu ‘alaihi wa Sallam) issued commands that prisoners should be cared for and their needs for food and drink met.

The Prophet (SallAllahu ‘alaihi wa Sallam) often used to hand prisoners over to his Companions and urge them to treat them well.

The Rightly-Guided Caliph `Ali ibn Abi Talib (RadiyAllah ‘anhu) used to inspect the prisons, meet the prisoners in them, and inquire about their circumstances.

`Umar ibn `Abdul-`Aziz, the fifth Rightly-Guided Caliph, used to write to his employees, telling them to see how the prisoners were and to take care of the sick among them.

Caliph Al-Mu`tadid (RadiyAllah ‘anhu) allocated 1500 dinars of the monthly budget to be spent on the needs and medical treatment of prisoners.

When the Abbasid Caliph Al-Muqtadir (RadiyAllah ‘anhu) imprisoned one of his ministers, Ibn Muqlah, and the minister got sick. So the caliph sent the famous doctor Thabit ibn Sinan ibn Thabit ibn Qurrah to treat him in jail, and he urged him to treat him well. The doctor used to feed him with his own hand and treated him very kindly.

At the time of the Caliph Al-Muqtadir (RadiyAllah ‘anhu), the minister `Ali ibn `Isa Al-Jarrah wrote to the head of the hospitals of Iraq at that time: “I have been thinking, may Allah (Subhanahu wa Ta’ala) grant you long life, about those who are in prison. With their large numbers and rough accommodation, they are not free from disease. They are prevented from doing things which will benefit them and meeting with doctors whom they can consult about the sicknesses they are exposed to.

So you have to appoint doctors for them who will go in and see them every day and take them medicine and drinks, and who will go around to all the jails and treat the sick in them and prescribe medicine for them.” This care lasted throughout the reign of al-Muqtadir, al-Qahir, al-Radi and al-Muttaqi.”

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drmaqazi · 1 day

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THE BENEFITS AND VIRTUES OF RECITING OR LISTENING TO SURAH YASIN (36)

Yā Sīn (also Yaseen; Arabic: يس) is the 36th Sūrah of the Holy Quran. It has 83 verses (āyāt). This Surah focuses on establishing the Holy Qur'an as a divine source, and it warns of the fate of those who mock God's revelations and are stubborn.

Surah Yaseen: A Chapter About Faith

The crowd isn't always right. The main story in this Surah is about a city to which three prophets were sent.

We may only find success in the After life. Many modern Self Help programs pitch the idea that you are the captain of your own fate.

Allah's Signs Are All Around Us.

More Benefits of Surah Yaseen

The Prophet (SalAllahu ‘alayhi wa Sallam) said, ‘Surely everything has a heart, and the heart of the Holy Qur’an is Surah Yasin. I would love that it be in the heart of every person of my people'[Bazzar]. (S. Muhammad Ali Sabuni, Tafsir-al-SabuniVol.2)

The Prophet (SalAllahu ‘alayhi wa Sallam) said, ‘Whoever recites Surah Yasin once, Allah will record the reward of reciting the Holy Qur’an ten times.'[Maqal, Tirmidhi 2812/A & Dhahabi]

It has been reported by A’isha (RadiyAllahu ‘anha)that the Prophet (SalAllahu ‘alayhi wa Sallam) said that there is a Surah in the Holy Qur’an that intercedes for its reciter and forgives its listener. Know! It is Surah YaSin. It is called ‘Mu’amma’ in the Torah. It was enquired, what is Mu’amma?

The Prophet (SalAllahu ‘alayhi wa Sallam) said, ‘it embraces the person with the goodness of this world and removes the dismay of the Hereafter’[Hashiya of Tafsir Jalalalayn, page 368].

The Prophet (SalAllahu ‘alayhi wa Sallam) said, ‘Whoever recited Surah YaSin in the night seeking Allah’s pleasure, Allah would forgive him'[Ibn Hibban, Darimi 3283/A, Abu Yala, Tabarani, Baihaqi & Ibn Mardawaih]

Ma`qil ibn Yasar (Radiyallahu ‘Anhu) relates that the Messenger of Allah (Allah’s Blessings and Peace be upon him, his family, companions, and followers) said,” YaSin is the heart of the Holy Qur’an. No one reads it intending thereby Allah and the Next Abode except that Allah forgives them.

Recite it for your deceased ones.” [Related by Ahmad, Abu Dawud, Nasa’i (this wording is his), and Hakim, who deemed it rigorously authenticated (sahih)]

Imam Ghazali explained that this is because soundness of faith rests on acknowledging Resurrection and Judgment, and Surah YaSin details this in the most emphatic of ways. Imam Fakhr al-Din al-Razi concurred.

Imam Tibi explained in his commentary on Mishkat al-Masabih that Surah YaSin was called ‘the Heart of the Holy Qur ‘an ‘ because of what it contains overwhelming proofs, decisive signs, subtle spiritual meanings, eloquent admonition, and stern

________________________________________________________

PLEASE LISTEN TO SURAH YASIN OF YOUR CHOICE FROM THE LINKS BELOW

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ENJOY!

#Youtube

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drmaqazi · 1 day

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AN EARNEST APPEAL TO THE PEOPLE OF PAKISTAN

شاید کہ تیرے دل میں اتر جائے میری بات

PLEASE PRAY TWO RAKA’H OF SALATUL HAAJAH, AND MAKE DU’A FOR THE SURVIVAL OF PAKISTAN UNDER ATTACK BY ALL ENEMIES OF ISLAM, MUSLIMS and PAKISTAN; ALL THOSE WHO HATE ISLAM, PAKISTAN AND FUTURE PRIME MINISTER OF PAKISTAN, IMRAN KHAN

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SALAAT-UL-HAAJAT:

The Prayer of Need Du’a and How to Perform Salaat-ul-Haajat

Salaatul Haajat, also written as Salaatul Haajat, is the prayer of need. It is usually recited to Allah to help those with some pressing needs. This prayer helps in improving the spiritual well-being, mental health and physical health of a person.

Reciting this prayer on time ensures that one is guided by Allah Subhanahu wa Ta’ala

What is the meaning of Salatul Hajat?

The literal meaning of the word Haajat is to wish. Salaatul Haajat has 2 rakats prayers that are offered to Allah Subhanahu wa Ta’ala.

What is the purpose of Salaatul Haajat?

The purpose of Salaatul Haajat is that emphasize your prayer and ensure that it goes to heaven, known as jannah in Islam, the best creation of Allah Subhanahu wa Ta’ala.

What is the best time to pray Salatul Hajat?

This Salaat can be performed any time of the day, however the best prescribed time for this dua is during the final third part of the night. It is generally considered as a du’a to be said after the Witr namaz.

Salaatul Haajat Du’a

The du’a that is said in Salaatul Haajat is a salat for need. Regarding Salaatul Haajat du’a, Abdullah ibn Abi Awfa narrates:

The Messenger of Allah said, “Whoever has a need with Allah Subhanahu wa Ta’ala, or with any human being, then let them perform ritual ablutions and then pray two rakats.

After that, let them praise Allah Subhanahu wa Ta’ala and send blessings (Durood) on the Prophet (peace and blessings be upon him)The dua in Arabic with pronunciation guide:

لا إِلَهَ إلاَّ اللهُ الحَلِيمُ الكَرِيمُ، سُبْحَانَ اللهِ رَبِّ الْعَرْشِ العَظِيمِ ، الحَمْدُ لِلهِ رَبِّ العَالَمِيْنَ ، أَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ ، وَعَزَائِمَ مَغْفِرَتِكَ ، وَالْغَنِيمَةَ مِنْ كُلِّ بِرّ،ٍ وَالسَّلامَةَ مِنْ كُلِّ إِثْمٍ ،لاَ تَدَعْ لِيْ ذَنْباً إِلاَّ غَفَرْتَهُ، وَلاَ هَمَّاً إِلاَّ فَرَّجْتَهُ، وَلاَ حَاجَةً هِيَ لَكَ رِضاً إِلاَّ قَضَيتَهَا يَا أَرْحَمَ الرَّاحِمِيْنَ

Laaa ilaaha illallaa-hul-Haleemul Kareem. Subhaanallahi Rabbil `Arshil `Azeem. Wal-Hamdu-lillaahi Rabbil-`Alameen. As’aluka mujeebati rahmatik, wa `azaaa‘ima maghfiratik, wal ghaneemata min kulli birr, wassalaamata min kulli ithm. Laa tada` lee dhanban illaa ghafartah, walaa hamman illaa farraj-tah, walaa daynan illa qadaytah, walaa haajatam-minha-waijid-dunyaa wal-aaakhirah, heya laka ridan illaa qadaytahaa yaaa ar-hamar-Raahemeen. Ameen, Thumma Ameen Ya Rabbil’Alameen.

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The voting against Prime Minister of Pakistan Imran Khan is a struggle (جہاد) between a Sadiq-ul-Amin, (صادق الامین), declared by the Supermen Court of Pakistan and a BUNCH OF THIEVES and BLOODY LIARS, who are known all over the world to be NOTORIOUS for their well recorded corruption, looting and robbery of wealth of the poor people and the Government of Pakistan, and then depositing it in overseas banks, buying apartments, building and palaces, in overseas countries to live there.

And say, "Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart.”NOBLE QUR’AN, Chapter (Surah) al-Isra, 17, Verse (Ayah) 81.

و تعاونوا علی البر والتقوی ، ولا تعاونوا علی الاثم والعدوان ، واتقوا اللہ ، ان اللہ شدید العقاب ، سورہ المائدہ ، آیہ 2

And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty. Chapter (Surah) al-Ma’idah, 5, Verse (Ayah) 2.

May Allah Subhanahu wa Ta’ala bless you in this world, Ameen, and reward you in the Hereafter, Thumma Ameen, and I promise to remain, always, as ever, forever,

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drmaqazi · 1 day

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YES! I would love to live, by the Grace of God Almighty (Allah Subhanahu wa Ta’ala), as long as Allah Subhanahu wa Ta’ala (God Almighty) Wills, In shaa Allah (God Willing), Mahmood A. Qazi, President/CEO, WALQALAM.MEDIA, P. O. Box 5192, Johnstown, PA, 15904, United States of America,, Phone: 814-270-1422, http://www.walqalam.media

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HOW TO PRAY WITR SALAH

Easy to follow step by step guide for a Muslim looking to learn how to properly perform Witr Salah according to Holy Quran and Sunnah of the Prophet Muhammad (ﷺ).

INTRODUCTION TO WITR PRAYER

If you’re looking to learn how to pray Witr Salah then you probably know that it is slightly different from the other daily Islamic prayers.

The Witr Salah can be seen as problematic as the Prophet Muhammad (ﷺ) taught us different ways it could be completed. This has led to discussion of which is the right way to pray Witr?

The answer… there actually is no one right way. If there was there would be no discussion or disagreement. The way you may offer Witr prayer depends on which school of Fiqh (Islamic jurisprudence) you follow. All schools of Fiqh are based around Sahih Hadith and done according to Qura’nic teachings, no one school is more correct over another and it’s often a matter of preference.

Another common misconception is the Witr prayer is thought to be part of Isha Salah, this is not entirely correct. Witr prayer can be offered anytime after Isha salah up until break of dawn.

IMPORTANCE OF WITR SALAH

Regarding the importance of Witr Salah, in a Sahih Hadith, The Prophet (ﷺ) said: The Witr is a duty for every Muslim. [1]

As mentioned in our previous guide on how to pray Salah, every prayer is an opportunity for a Muslim to invest in deepening his or her relationship with their creator. As kids we may have viewed prayers as a duty or a chore but if we shift our perspective and take the time to understand why we offer prayer then we may be more disciplined and consistent with our prayers.

The Holy Qur’an teaches us that the prayer can be a source to gain sabr (patience), it is a spiritual act which brings tranquility to the believer’s heart, and is a means of self purification:

“O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” 2:153

“Those who have believed and whose hearts are assured by the remembrance of Allah . Unquestionably, by the remembrance of Allah hearts are assured.” 13:28

“Recite, [O Muhammad], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.” 29:45

HOW MANY RAK’ATS IN WITR?

The consensus among the jurists is the Witr should be completed in odd number of Rak’ats. This can be three, five, seven, or even nine. The most common practice is to pray three rakats for Witr and there are two ways this can be completed.

1. The first way is to pray three Rak’at without sitting for Tashahhud in the second Rak’at. [2]

2. You can pray two Rak’at for Witr with Tashahhud and Tasleem. Then follow with one Rak’at again with Tashahhud and Tasleem. [3]

It is the Sunnah of the Prophet Muhammad (SallAllahu ‘alaihi wa Sallam) to pray two by two and finish Witr with one rakah so an odd numbered of Rak’ats is completed. In another Hadith it was mentioned that the Prophet (SallAllahu ‘alaihi wa Sallam) prayed five, seven, and even nine Raka’ts in one Salat and did not separate them with Tasleem. [5]

IS WITR WAJIB OR SUNNAH?

There is a difference of opinion as to whether Witr Salat is obligatory.

Wajib – Mandatory prayer, in missing the prayer you are blameworthy. But it is not as bad as missing a Fard prayer.

Sunnah – Referred to as the Prophet’s practice. Here there are two types, one Rasoolullah (SallAllahu ‘alaihi wa Sallam) prayed regularly known as Mu’akkadah (for example, Eid prayer) and the other which the Prophet (SallAllahu ‘alaihi wa Sallam) abandoned occasionally, Ghair Mu’akkadah.

According to Imam Abu Hanifah (rahimullahi ‘alaihi) the Witr Salat is considered Wajib. The other three Imams regard this prayer as Sunnah Al-Mu’akkadah based off the hadith which stresses that it is not obligatory.

HOW TO PRAY WITR (STEP BY STEP):

After going through the prerequisites of Salah, we are now ready to begin our prayer. We will demonstrate what offering three Rak’at Witr prayer would look like.

1. Begin with the proper Niyyah (intention) that you want to pray Salatul Witr and decide how many Rak’at you will offer. This is not mandatory to say but just to give you an idea,

“I intend to offer _____ Rak’ats of the Witr prayer.”

2. Pray the first two Rak’ats just like a regular Fard Salah. We cover this in our guide to learning how to pray Salah. In the third Rak’at of Witr prayer recite Surah Fatihah followed by a few verses from the Holy Qur’an, then say the Takbir “Allahu Akbar”. Instead of going down for Ruku’ raise your hands to your ear lobes and bring them back down to your naval.

3. Here it is Sunnah to recite the Witr Du’a known as qunoot or Du’a-e-Qunoot. There are two variations which are recorded and either is acceptable.

اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ وَعَافِنِي فِيمَنْ عَافَيْتَ وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ وَبَارِكْ لِي فِيمَا أَعْطَيْتَ وَقِنِي شَرَّ مَا قَضَيْتَ فَإِنَّكَ تَقْضِي وَلاَ يُقْضَى عَلَيْكَ وَإِنَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ

Allahumma ihdini feeman hadayt, wa a’fini fiman ‘aafait, wa tawallani feeman tawallait, wa baarik lee feemaa a’tait, wa qinee sharra maa qadait, fa innaka taqdee wa laa yuqda 'alaik, wa innahoo laa yadhhillu man walait, tabaarakta Rabbanaa wa ta’alait.

Meaning: O Allah guide me among those You have guided, pardon me among those You have pardoned, befriend me among those You have befriended, bless me in what You have granted, and save me from the evil that You decreed. Indeed You decree, and none can pass decree, and none can pass decree upon You, indeed he is not humiliated whom You have befriended, blessed are You our Lord and Exalted.

The above is generally the more accepted dua for Witr, the Hanafi commonly recite the version below. [8]

اَللَّهُمَّ إنا نَسْتَعِينُكَ وَنَسْتَغْفِرُكَ وَنُؤْمِنُ بِكَ وَنَتَوَكَّلُ عَلَيْكَ وَنُثْنِئْ عَلَيْكَ الخَيْرَ وَنَشْكُرُكَ وَلَا نَكْفُرُكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ ئَّفْجُرُكَ اَللَّهُمَّ إِيَّاكَ نَعْبُدُ وَلَكَ نُصَلِّئ وَنَسْجُدُ وَإِلَيْكَ نَسْعأئ وَنَحْفِدُ وَنَرْجُو رَحْمَتَكَ وَنَخْشآئ عَذَابَكَ إِنَّ عَذَابَكَ بِالكُفَّارِ مُلْحَقٌ Allahumma inna nasta-‘eenuka wa nastaghfiruka wa nu’minu bika wa natawakkalu ‘alaika wa nuthnee ‘alaikal khair, wa nashkuruka walaa nakfuruka wa nakhla’u wa natruku mai yafjuruka, Allaahumma iyyaka na’budu wa laka nusalli wa nasjudu wa ilaika nas’aa wa nahfidu wa narjoo Rahmataka wa nakhshaa ‘azaabaka inna ‘azaabaka bil kuffaari mulhiq

Meaning: O Allah! We invoke you for help, and beg for forgiveness, and we believe in you and have trust in you and we praise you, in the best way we can; and we thank you and we are not ungrateful to you, and we forsake and turn away from the one who disobeys you. O Allah! We worship you and prostrate ourselves before you, and we hasten towards you and serve you, and we hope to receive your mercy and we dread your torment. Surely, the disbelievers shall incur your torment.

If you wish to follow the Sunnah of the Prophet (SallAllahu ‘alaihi wa Sallam) you can recite the Witr Du’as above. But this is not obligatory. You can substitute with any Du’a if you find the ones above difficult to learn. An easier one to begin with is Rabanna aatina fid dunya du’a. It is, however, recommended to complete Witr according to Sunnah for the most blessings. This includes taking the time out to memorize the Qunoot Du’a.

4. After finishing the invocation, continue with Salat in the regular manner and finish with Tasleem.

5. For the three Raka’t of Witr, it is the Sunnah of Prophet Muhammad (ﷺ) to recite Surah Al-A’la (Chapter 87) for first Rak’at, Surah Al Kaafiroon (Chapter 109) in the second, and then Surah Ikhlas (chapter 112) in the final Rak’at. [9,10] Stress again, this is not mandatory but the Sunnah of the Prophet (SallAllahu ‘alaihi wa Sallam).

HOW WITR IS PERFORMED IN MAKKAH AND MADINAH:

The two Harams at Makkah and Madinah follow the Shafi’i fiqh which differs in one way.

The Imam will pray two Rak’ats as usual.

He then starts a new Salat for one Rak’at. Reads the Holy Quran aloud and bows for Ruku’ in the regular manner.

The Imam will say SamiAllahu liman Hamidah and rise from the Ruku’. After recitation of Rabbanaa lakal Hamd the Imam will raise his hands and begin the supplication.

The Imam will audibly recite the Qunoot Du’a “Allaahumma ihdini feeman hadayt…”, the followers behind him in prayer can say Ameen.

After the completion of Du’a-e-Qunoot, the Imam will complete the Salah in the usual manner.

HADITH ON WITR SALAH:

[1] Narrated Abu Ayyub al-Ansari (RadiyAllah ‘anhu): The Prophet (ﷺ) said: The witr is a duty for every Muslim so if anyone wishes to observe it with five rak’ahs, he may do so; if anyone wishes to observe it with three, he may do so, and if anyone wishes to observe it with one, he may do so. Grade: Sahih (Al-Albani) Reference: Sunan Abi Dawud

[2] It was narrated that ‘Aisha (RadiyAllahu 'anhaa) said: The Messenger of Allah (ﷺ) used to pray Witr with three Rak‘ahs, only sitting [for Tashahhud] in the last of them. Narrated by al-Bayhaqi (4581). This Hadith was classed as Sahih by Al-Hakim, and Adh-Dhahabi agreed with him. Al-Mustadrak (1/304). Classed as Sahih by An-Nawawi in Al-Majmoo’a (4/7).

[3] Narrated from Ibn ‘Umar (RadiyAllahu 'anhu), that he used to separate the two Rak’ahs from the single Rak’ah with a Tasleem, and he said that the Prophet (SallAllahu ‘alaihi wa Sallam) used to do that. Narrated by Ibn Hibban (2435); Ibn Hajar said in al-Fath (2/482): its Isnad is Qawwiy (strong).

[4] It was narrated that Ibn Umar (RadiyAllahu ‘anhu) said: “The Messenger of Allah (ﷺ) said: ‘Prayer at night is two by two, and Witr is one Rak’ah.'” Grade: Sahih (Darussalam) Reference: Sunan an-Nasa’i

[5] Mansur reported from Al-Hakam, from Miqsam, from Ibn ‘Abbas (Radiyallahu ‘anhum) that Umm Salamah (Radiyallah ‘anhaa) said: “The Messenger of Allah (ﷺ) used to pray witr with seven or five (Rak’ahs), not separating between them with the Tasleem.” Grade: Sahih (Darussalam) Reference: Sunan an-Nasai

[6] It was narrated that Ali (RadiyAllahu ‘anhu), said: “Witr is not essential like the obligatory prayers, but it is the Sunnah of the Messenger of Allah (ﷺ).” Grade: Sahih (Darussalam) Reference: Sunan an-Nasa’i

[7] Al-Hasan bin Ali (RadiyAllahu ‘anhu) said: “Allah’s Messenger taught me some phrases to say during Al-Witr (Allahummahdini feeman hadait, wa aa’fini feeman ‘aafait, wa tawallanee feeman tawallait, wa baarik lee feemaa a’tait, wa qinee sharra ma qadait, fa innaka taqdee wa la yuqda ‘alaik, wa innahu laa yadhillu man walait, tabaarakta Rabbanaa wa ta’alait.) ‘O Allah guide me among those You have guided, pardon me among those You have pardoned, befriend me among those You have befriended, bless me in what You have granted, and save me from the evil that You decreed. Indeed You decree, and none can pass decree, and none can pass decree upon You, indeed he is not humiliated whom You have befriended, blessed are You our Lord and Exalted.'” Grade: Sahih (Darussalam) Reference: Jami At-Tirmidhi, also mentioned in Sunan Abi Dawud and Sunan Nasai.

[8] Narrated by al-Bayhaqi, 2/210; classed as Sahih by al-Albaani in al-Irwa’, 2/170.

[9] It was narrated from Ibn ‘Abbas (RadiyAllahu ‘anhum) that the Messenger of Allah (ﷺ) used to perform Witr and recite: “Glorify the Name of your Lord the Most High,” [Al-A’la (87)] “Say: O you disbelievers!” [Al-Kaafiroon (109)] and ‘Say: Allah is One.”. [Al-Ikhlaas (112)] Another chain with similar wording. Grade: Sahih (Darussalam) Reference: Sunan Ibn Majah

[10] It was narrated that Ubayy bin Ka’b (RadiyAllahu ‘anhu) said: “The Messenger of Allah (ﷺ) used to perform Witr and recite: ‘Glorify the Name of your Lord the Most High.’, [Al-A’la (87)] ‘Say: O you disbelievers!” [Al-Kafirun (109)] and ‘Say: Allah is One.”. [Al-Ikhlas (112)] Grade: Sahih (Darussalam) Sunan Ibn Majah

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SHORT

HOW TO PRAY WITR SALAH

Easy to follow step by step guide for a Muslim looking to learn how to properly perform Witr Salah according to Holy Quran and Sunnah of the Prophet Muhammad (ﷺ).

INTRODUCTION TO WITR PRAYER

If you’re looking to learn how to pray Witr Salah then you probably know that it is slightly different from the other daily Islamic prayers.

IMPORTANCE OF WITR

Regarding the importance of Witr Salah, in a Sahih Hadith, The Prophet (ﷺ) said: The Witr is a duty for every Muslim.

The Holy Qur’an teaches us that the prayer can be a source to gain sabr (patience), it is a spiritual act which brings tranquility to the believer’s heart, and is a means of self purification:

“O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” 2:153

“Those who have believed and whose hearts are assured by the remembrance of Allah . Unquestionably, by the remembrance of Allah hearts are assured.”

13:28

29:45

There are two variations which are recorded and either is acceptable.

The above is generally the more accepted dua for Witr, the Hanafi commonly recite the version below.

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The Benefits and Virtues of Reciting or Listening to Surah An-Naba’, 78

A believer can gain benefits from reading any verse of the Holy Qur’an. However, each verse or chapter has its own unique benefits and qualities depending on the content and circumstances. Naturally, Surah An-Naba in the Holy Qur’an is not an exception. Here, we will be looking at a few narrations from the infallibles regarding the benefits of reciting the 78th chapter of the Book of Allah (Subhanahu wa Ta’ala).

Hidden rewards and value of Surah An-Naba’

The Noble Messenger has said:

Whoever recites Surah An-Naba, Allah will reward him with a cool drink on the Day of Judgement. 3

His eminence has also said:

Learn Surah An-Naba for if you knew of the great bounties and blessings that this chapter has, you would leave all else and only learn Surah An-Naba and seek nearness to Allah by it and through this Surah Allah (Subhanahu wa Ta’ala).would forgive all your sins except ascribing a partner to Him. 4

The tawfeeq (توفیق) of visiting the House of God

Imam Sadiq (‘Alaih-is-Salam)

Whoever recites Surah An-Naba every day for a year, will not leave that year until he has visited the House of God (Holy Ka’ba). 5

In order to stay alert and awake

Whoever wishes to stay awake during the night should recite Surah An-Naba and it will be such…

For safety during night trips

…[Also] reciting this Surah has benefits for those who travel at night and will guard them from thieves and bandits. 6

Ease on Qiyamah

The Noble Messenger of God has said:

Whoever learns Surah An-Naba and memorizes it, his reckoning on the Day of Judgment will be as short and fast as performing a prayer. 7

Conclusion

In conclusion, this chapter is the first chapter of the final Juz’ in the Holy Quran, which is the 30th section of the Holy Quran, also known as Juz’ ‘Amma (جَزء عَمَّ). The significance of this chapter is due to its resourceful collection of profound knowledge and above all its deeper meaning regarding Imam Ali and his position.

PLEASE RECITE OR LISTEN TO SURAH AN-NABA’

OF YOUR CHOICE FROM THE FOLLOWING LINKS:

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SAHIH AL-BUKHARI, Book 8, Hadith 134

Chapter (89): The mosques (Masajid), which are on the way to Al-Madinah and the places where the Prophet (SallAllahu ‘alaihi wa Sallam) had offered Salat (Prayers)

بَابُ الْمَسَاجِدِ الَّتِي عَلَى طُرُقِ الْمَدِينَةِ

وَالْمَوَاضِعِ الَّتِي صَلَّى فِيهَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

Narrated Fudail bin Sulaiman (RadiyAllahu ‘anhu):

Musa bin `Uqba (RadiyAllahu ‘anhu) said, "I saw Salim bin `Abdullah (RadiyAllahu ‘anhu) looking for some places on the way and prayed there.

He narrated that his father used to pray there, and had seen the Prophet (ﷺ) praying at those very places." Narrated Nafi` (RadiyAllahu ‘anhu) on the authority of Ibn `Umar (RadiyAllahu ‘anhumaa), who said, "I used to pray at those places."

Musa (RadiyAllahu ‘anhu) the narrator added, "I asked Salim (RadiyAllahu ‘anhu) on which he said, 'I agree with Nafi` (RadiyAllahu ‘anhu) concerning those places, except the mosque situated at the place called Sharaf Ar-Rawha."

The narrated Hadith is about the various places on the way from Madinah to Makkah where the Prophet (ﷺ) prayed and is not translated.

حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، قَالَ حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، قَالَ حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ، أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَنْزِلُ بِذِي الْحُلَيْفَةِ حِينَ يَعْتَمِرُ، وَفِي حَجَّتِهِ حِينَ حَجَّ، تَحْتَ سَمُرَةٍ فِي مَوْضِعِ الْمَسْجِدِ الَّذِي بِذِي الْحُلَيْفَةِ، وَكَانَ إِذَا رَجَعَ مِنْ غَزْوٍ كَانَ فِي تِلْكَ الطَّرِيقِ أَوْ حَجٍّ أَوْ عُمْرَةٍ هَبَطَ مِنْ بَطْنِ وَادٍ، فَإِذَا ظَهَرَ مِنْ بَطْنِ وَادٍ أَنَاخَ بِالْبَطْحَاءِ الَّتِي عَلَى شَفِيرِ الْوَادِي الشَّرْقِيَّةِ، فَعَرَّسَ ثَمَّ حَتَّى يُصْبِحَ، لَيْسَ عِنْدَ الْمَسْجِدِ الَّذِي بِحِجَارَةٍ، وَلاَ عَلَى الأَكَمَةِ الَّتِي عَلَيْهَا الْمَسْجِدُ، كَانَ ثَمَّ خَلِيجٌ يُصَلِّي عَبْدُ اللَّهِ عِنْدَهُ، فِي بَطْنِهِ كُثُبٌ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم ثَمَّ يُصَلِّي، فَدَحَا السَّيْلُ فِيهِ بِالْبَطْحَاءِ حَتَّى دَفَنَ ذَلِكَ الْمَكَانَ الَّذِي كَانَ عَبْدُ اللَّهِ يُصَلِّي فِيهِ.

وَأَنَّ عَبْدَ اللَّهِ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَنْزِلُ تَحْتَ سَرْحَةٍ ضَخْمَةٍ دُونَ الرُّوَيْثَةِ عَنْ يَمِينِ الطَّرِيقِ، وَوِجَاهَ الطَّرِيقِ فِي مَكَانٍ بَطْحٍ سَهْلٍ، حَتَّى يُفْضِيَ مِنْ أَكَمَةٍ دُوَيْنَ بَرِيدِ الرُّوَيْثَةِ بِمِيلَيْنِ، وَقَدِ انْكَسَرَ أَعْلاَهَا، فَانْثَنَى فِي جَوْفِهَا، وَهِيَ قَائِمَةٌ عَلَى سَاقٍ، وَفِي سَاقِهَا كُثُبٌ كَثِيرَةٌ.

See translation for hadith 484 above

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INTRODUCING ISLAM TO BEGINNERS, ESPECIALLY TO NON-MUSLIMS

Islam is the religion of the Muslims, a monotheistic faith regarded as revealed through Muhammad, peace and blessings be upon him (SallAllahu ‘alaihi wa Sallam) as the final Prophet of God Almighty (Allah Subhanahu wa Ta’ala).

In Arabic, Islām means ‘SUBMISSION,' from 'aslama which means to ‘SUBMIT (to the Will of God Almighty),' The word ISLAM in Arabic also means PEACE.

HOW DOES ONE BECOME A MUSLIM?

To become a Muslim, one simply declares the testimony of faith (in Arabic, it is called the Shahadah) with full conviction, in the presence of a witness.

We wish to clarify that the whole matter is very easy, plain and simple, No certificate. No money exchanged, and No water dipping.

The testimony of faith in Arabic is:

اشهدانلاإلهإلااللهواشهدانمحمدالرسولالله

Ash-hadu an laa ilaaha illAllah

I bear witness that there is nothing worthy of worship except God Almighty [Allah Subhanahu wa Ta’ala].

Wa ash-hadu anna Muhammadar Rasul Allah,

and I bear witness that Muhammad (Peace and Blessings be upon him) is the Messenger of Allah.

FIVE (5) PILLARS OF ISLAM

The Shahadah is the first pillar of Islam and that is what makes one a Muslim. The five (5) pillars of Islam consist of:

The testimony of faith (Shahadah)

2. Five daily prayers (Salat)

3. Giving charity to the needy (Zakat)

4. Fasting the month of Ramadan (Saum)

5. Performing the Hajj (Pilgrimage to Makkah) once in one’s lifetime, if able to do it.

ARTICLES OF FAITH

Faith is to believe in Allah (Subhanahu wa Ta’ala), His Angels, His Books (including the Holy Torah and the Holy Bible), His Messengers (from Adam to Jesus to Muhammad), the Last Day (Day of Judgement), and to believe in the providence, its good and its perceived harm.

IHSAN

Excellence is to worship Allah (Subhanahu wa Ta’ala) as if you see Him, or if you do not see Him, know that He surely sees you.

REFERENCES:

Surah Al-Baqarah 2, Ayah 208

O believers! Enter into Islam wholeheartedly and do not follow Satan’s footsteps. Surely he is your sworn enemy.

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Surah Ali 'Imran 3, Ayah 19

True Religion, in God’s eyes, is Islam [devotion to Him alone]. Those who were given the Scripture did not dispute ˹among themselves˺ out of mutual envy until knowledge came to them. Whoever denies Allah’s signs, then surely Allah is swift in reckoning.

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Surah Ali 'Imran 3, Ayah 85

Whoever seeks a way other than [Islam] complete devotion to God Almighty, it will not be accepted from them, and in the Hereafter they will be among the losers.

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Surah Al-Ma'idah 5, Ayah 3

Forbidden to you are carrion, blood, and swine; what is slaughtered in the name of any other than Allah; what is killed by strangling, beating, a fall, or by being gored to death; what is partly eaten by a predator unless you slaughter it; and what is sacrificed on altars.

You are also forbidden to draw lots for decisions. This is all evil. Today the disbelievers have given up all hope of ˹undermining˺ your faith. So do not fear them; fear Me!

Today I have perfected your faith for you, completed My favor upon you, and chosen Islam as your way. But whoever is compelled by extreme hunger—not intending to sin—then surely Allah is All-Forgiving, Most Merciful.

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Surah At-Tawbah 9, Ayah 33

He is the One Who has sent His Messenger with ˹true˺ guidance and the religion of truth, making it prevail over all others, even to the dismay of the polytheists.

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Surah Al-Fath 48, Ayah 28

He is the One Who has sent His Messenger with ˹right˺ guidance and the religion of truth, making it prevail over all others. And sufficient is Allah as a Witness.

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Surah As-Saff 61, Ayah 6

And [mention] when Jesus, the son of Mary, said, "O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." But when he came to them with clear evidences, they said, "This is obvious magic."

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Surah Al-Anbya Surah, 21 Ayah 77

And We made him [Noah] prevail over those who had rejected Our signs. They were truly an evil people, so We drowned them all.

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CRIME AND PUNISHMENT IN ISLAM, WE HOPE, AS APPLIED IN SO CALLED ISLAMIC REPUBLIC OF PAKISTAN, WHICH IS NEITHER ISLAMIC NOR REPUBLIC!

PART 5

The Objectives of the Islamic Penal System

The Islamic penal system has many objectives, the most important of which are as follows:

The First Objective: Islam seeks to protect society from the dangers of crime. It is common knowledge that if crimes are not countered with serious punishments, then society will be in grave danger. Islam seeks to make social stability and security widespread, making life in society secure and peaceful. It has made this consideration a platform for action, legislating punishments that will discourage crime.

This purpose has been articulated by the following verse that discusses retribution and its effects on society:

“There is (preservation of) life for you in retribution, O people of understanding, that you may become pious.” (Holy Quran 2:179)

If the murderer, or any other criminal for that matter, knows the extent of the negative consequences for himself that his crime will cause, he will think a thousand times before committing it. Awareness of the punishment will cause the criminal to abstain from committing the crime in two ways.

The criminal who has already been subject to the punishment will most likely not return to the crime again. As for the rest of society, their awareness of the effects of this punishment will keep them from falling into the crime.

To realize a general effect from the punishment, Islam has established the principle of publicly announcing when it will be carried out.

God says:

“…A group of the believers should witness the punishment.” (Holy Quran 24:2)

The Second Objective: Islam seeks to reform the criminal. The Quran often makes mention of repentance in association with the crimes that it deals with, making it clear that the door to repentance is open whenever the criminal abandons his crime and behaves properly.

It has made repentance a means of waiving a fixed punishment in some instances, like the punishment for highway robbery.

God says:

“…except for those who repent before you take hold of them. Then know that God is the Forgiving, the Merciful.” (Holy Quran 5:34)

God says regarding the punishment for fornication:

“It they both repent and mend their ways, then leave them alone. Verily, God is the Accepter of repentance, the Merciful.” (Holy Quran 4:16)

God says after mentioning the punishment for false accusation:

“… except for those who repent afterwards and makes amends, then verily God is the Forgiving, the Merciful.”

God says after mentioning the prescribed punishment for theft:

“Whoever repents after his wrongdoing and makes amends, then verily God will accept his repentance and verily God is the Forgiving, the Merciful.” (Holy Quran 5:39)

This objective is seen more frequently with regard to discretionary punishments, whereby it is incumbent upon the judge to take into consideration the circumstances of the criminal and what will insure his betterment.

The Third Objective: The punishment is a recompense for the crime. It is undesirable to treat a criminal lightly who threatens the security of society with danger. The criminal should receive his just recompense as long as he is pleased with taking the path of evil instead of the path of righteousness.

It is the right of society to be secure in its safety and the safety of its individual members. The Quran has asserted this objective when mentioning a number of punishments.

God says:

“The thieves, male and female, cut off their hands as a recompense for what they have earned...” (Holy Quran 5:38)

“The recompense for those who wage violent transgression against God and His Messenger and who go forth spreading corruption in the Earth is that they should be killed or crucified or that their hands and feet should be cut off on alternate sides or that they should be sent into exile…” (Holy Quran 5:33)

REFERENCES:

https://www.joystickdivision.com/top-movies-entertainment/?utm_source=PMP&utm_medium=referral&utm_campaign=TopMovies

https://islamhouse.com/read/en/crime-and-punishment-in-islam-429676

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CRIME AND PUNISHMENT IN ISLAM, WE HOPE, AS APPLIED IN SO CALLED ISLAMIC REPUBLIC OF PAKISTAN, WHICH IS NEITHER ISLAMIC NOR REPUBLIC!

PART 5

The Objectives of the Islamic Penal System

The Islamic penal system has many objectives, the most important of which are as follows:

This purpose has been articulated by the following verse that discusses retribution and its effects on society:

“There is (preservation of) life for you in retribution, O people of understanding, that you may become pious.” (Holy Quran 2:179)

To realize a general effect from the punishment, Islam has established the principle of publicly announcing when it will be carried out.

God says:

“…A group of the believers should witness the punishment.” (Holy Quran 24:2)

It has made repentance a means of waiving a fixed punishment in some instances, like the punishment for highway robbery.

God says:

“…except for those who repent before you take hold of them. Then know that God is the Forgiving, the Merciful.” (Holy Quran 5:34)

God says regarding the punishment for fornication:

“It they both repent and mend their ways, then leave them alone. Verily, God is the Accepter of repentance, the Merciful.” (Holy Quran 4:16)

God says after mentioning the punishment for false accusation:

“… except for those who repent afterwards and makes amends, then verily God is the Forgiving, the Merciful.”

God says after mentioning the prescribed punishment for theft:

“Whoever repents after his wrongdoing and makes amends, then verily God will accept his repentance and verily God is the Forgiving, the Merciful.” (Holy Quran 5:39)

It is the right of society to be secure in its safety and the safety of its individual members. The Quran has asserted this objective when mentioning a number of punishments.

God says:

“The thieves, male and female, cut off their hands as a recompense for what they have earned...” (Holy Quran 5:38)

REFERENCES:

https://www.joystickdivision.com/top-movies-entertainment/?utm_source=PMP&utm_medium=referral&utm_campaign=TopMovies

https://islamhouse.com/read/en/crime-and-punishment-in-islam-429676

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youtube

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DU’A FOR PROTECTION FROM CORRUPT & OPRESSIVE RULER

Whoever recites the following Du’a will be saved from an oppressive ruler, In shaa Allah.

‘Raditu billaahi Rabbaa wa bil islaami deenaa wa bi Muhammadin Nabiyyaa wa bil Qur’ani hakamaw-wa imaamaa’

رضيتباللهرباوبالإسلامديناوبمحمدنبياوبالقرآنحكماوإماما

Imam Abu Bakr ibn Abi Shaybah (Rahimahullah) has recorded the narration as the statement of Abu Mijlaz, Lahiq ibn Humaid (Rahimahullah), a Tabi’i.

(Musannaf Ibn Abi Shaybah, Hadith: 29791)

One may recite this Du’a without attributing it to Rasulullah (Sallallahu ‘alaihi wa Sallam).

And Allah Ta’ala Knows the best.

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Du’a against the oppression of rulers #1

اَللّٰهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ، وَرَبَّ الْعَرْشِ الْعَظِيْمِ، كُنْ لِيْ جَارًا مِنْ فُلَانِ بْنِ فُلَانٍ، وَأَحْزَابِهِ مِنْ خَلَائِقِكَ، أَنْ يَفْرُطَ عَلَيَّ أَحَدٌ مِنْهُمْ أَوْ يَطْغَى، عَزَّ جَارُكَ، وَجَلَّ ثَنَاؤُكَ، وَلَا إِلٰهَ إِلَّا أَنْتَ

O Allah, Lord of the Seven heavens, Lord of the Magnificent Throne, be for me a support against (say the person's name) and his helpers from among your creatures, lest any of them abuse me or do me wrong. Mighty is Your patronage and glorious are Your praises. There is none worthy of worship but You.

Allaahumma Rabbas-samaawaatis-sab'i, wa Rabbal-'Arshil-'Azeem, kun lee jaaran min (name of the person), wa 'ahzaabihi min khalaa'iqika, 'an yafruta 'alayya 'ahadun minhum 'aw yatghaa, 'azzajaaruka, wajalla thanaa'uka, wa laa 'ilaaha 'illaa ‘Anta.

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Dua against the oppression of rulers #2

Say three times:

اَللّٰهُ أَكْبَرُ، اَللّٰهُ أَعَزُّ مِنْ خَلْقِهِ جَمِيْعاً، اَللّٰهُ أَعَزُّ مِمَّا أَخَافُ وَأَحْذَرُ، أَعُوْذُ بِاللّٰهِ الَّذِيْ لَا إِلٰهَ إِلَّا هُوَ، الْمُمْسِكِ السَّمَاوَاتِ السَّبْعِ أَنْ يَقَعْنَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ، مِنْ شَرِّ عَبْدِكَ فُلَانٍ، وَجُنُوْدِهِ وَأَتْبَاعِهِ وَأَشْيَاعِهِ، مِنَ الْجِنِّ وَالْإِنْسِ، اَللّٰهُمَّ كُنْ لِيْ جَارًا مِنْ شَرِّهِمْ، جَلَّ ثَنَاؤُكَ وَعَزَّ جَارُكَ، وَتَبَارَكَ اسْمُكَ، وَلَا إِلٰهَ غَيْرُكَ

Allah is the Most Great, Mightier than all His creation. He is Mightier than what I fear and dread. I seek refuge in Allah, Who there is none worthy of worship but Him. He is the One Who holds the Seven heavens from falling upon the earth except by His command. (I seek refuge in You Allah) from the evil of Your slave (say the person's name), and his helpers, his followers and his supporters from among the jinn and mankind. O Allah, be my support against their evil. Glorious are Your praises and mighty is Your patronage. Blessed is Your Name, there is no true God but You.

Allahu 'Akbar, Allahu 'a'azzu min khalqihi jamee'an, Allaahu 'a'azzu mimmaa 'akhaafu wa 'ahtharu, 'a'oothu billaahil-ladhee laa 'ilaaha 'illaa Huwa, almumsikis-samaawaatis-sab'i 'an yaqa'na 'alal-'ardi 'illaa. bi'idhnihi, min sharri 'abdika (name of the person), wa junoodihi wa 'atbaa'ihi wa 'ashyaa'ihi, minal-jinni wal'insi, Allaahumma kun lee jaaran min sharrihim, jalla thanaa'uka wa 'azza jaaruka, wa tabaarakasmuka, wa laa 'ilaaha ghayruka.

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